{"id":6251,"date":"2010-01-15T07:00:47","date_gmt":"2010-01-15T05:00:47","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=6251"},"modified":"2018-05-24T11:38:25","modified_gmt":"2018-05-24T08:38:25","slug":"02-15-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/02-15-07\/","title":{"rendered":"07 – The Second Verse and Its Kavanah"},"content":{"rendered":"

Immediately following the first verse, we say quietly, \u201cBaruch shem kevod malchuto l\u2019olam va\u2019ed<\/i>,\u201d (\u201cBlessed is the name of His glorious kingdom for all eternity\u201d). Although this sentence does not appear with the Shema<\/i> paragraph and is not a verse from the Torah, the Chachamim<\/i> instituted its recital as part of Shema<\/i> based on ancient tradition.<\/p>\n

It is told in the Talmud (Pesachim<\/i> 56a) that before Yaakov Avinu died, all of his children gathered around him. Yaakov wished to reveal the end of days, but at that moment the Shechinah<\/i> left him and he could not show them the future. He asked his sons, \u201cPerhaps one of you is not righteous, like Yishmael, who came from Avraham, and Eisav, who came from my father Yitzchak, and that is preventing me from revealing to you the end of days?\u201d Everyone opened their mouths and said, \u201c\u2018Hear O Israel, Hashem is our God, Hashem is One.\u2019 Just like there is only One in your heart, there is only One in our hearts.\u201d At that moment, Yaakov said, \u201cBlessed is the name of His glorious kingdom for all eternity.\u201d Chazal<\/i> ask, \u201cNow what should we do? Should we recite this sentence [in Shema<\/i>] even though it is not written in the Torah portion? Or should we refrain from saying it even though Yaakov Avinu said it?\u201d Therefore, they established to recite it quietly.<\/p>\n

This sentence is considered to be a continuation of the acceptance of the yoke of Heaven found in the first verse, and therefore also requires kavanah<\/i> on the meaning of the words. If a person recites it without the proper kavanah<\/i> he must go back and repeat it with the proper kavanah<\/i> (Mishnah Berurah<\/i> 63:12).<\/i><\/p>\n

One should pause briefly between \u201cl\u2019olam va\u2019ed<\/i>\u201d (\u201cfor all eternity\u201d) and \u201cV\u2019ahavta<\/i>\u201d (\u201cYou shall love\u201d) in order to distinguish between the acceptance of the yoke of Heaven and the rest of the paragraph. Also, it is proper to pause between the first verse and \u201cBaruch shem<\/i>\u201d (\u201cBlessed be the name\u2026\u201d) to differentiate between the acceptance of the yoke of Heaven as commanded by the Torah and the enactment of the Chachamim<\/i> (Shulchan Aruch<\/i> and Rama<\/i> 61:14).[4]<\/a><\/sup><\/p>\n

Although the belief in the oneness of God holds unfathomable depths and meanings, we will nonetheless briefly discuss its significance. The first verse, Shema<\/i> Yisrael<\/i>, expresses the absolute and unifying higher belief and is called \u201cyichud elyon<\/i>\u201d (the supernal unification). In this realm of higher understanding, nothing else substantially exists in the world besides Hashem. He is One in His world, and we are all insignificant in relation to Him. Since Hashem\u2019s infinite power is not visible to us, it is difficult to grasp the supernal union permanently. Therefore, only twice daily, when we recite the verse Shema<\/i> Yisrael<\/i>, are we commanded to rise to its level. The second verse is called \u201cyichud tachton<\/i>\u201d (the lower unification), and by saying it, we accept upon ourselves the yoke of Heaven according to the belief that is revealed in this world. This is the belief that the world is not void, rather tangible and existent, and Hashem Blessed Be He gives it life and rules over it. By His will He creates life, or God forbid, takes it away. In so doing, \u00a0His Name and kingdom are revealed in the world, as we say, \u201cBlessed is the name<\/b> of His glorious kingdom<\/b> for all eternity\u201d (Tanya, Sha\u2019ar HaYichud V\u2019HaEmunah, <\/i>and Nefesh HaChaim<\/i>, Sha\u2019ar<\/i> 3).<\/p>\n

\n
\n
[4]<\/a>.\u00a0In the opinion of the Levush<\/i> and Magen<\/i> Avraham<\/i>, since the Chachamim<\/i> instituted saying \u201cBaruch<\/i> shem<\/i>\u2026,\u201d if a person skipped it, he did not fulfill his obligation and he must go back and recite the Shema<\/i> paragraph. However, according to the Shiltei<\/i> HaGiborim<\/i>, Bach<\/i>, and Bei\u2019ur<\/i> Halachah<\/i> (61:13, s.v. \u201cAcharei<\/i>\u201d), he fulfilled his obligation. Their proof is from Berachot<\/i> 13a, where it is written that a person who read the paragraph of Shema<\/i> from the Torah, and had kavanah<\/i> in his heart to perform the mitzvah of reciting Shema<\/i>, fulfilled his obligation (even though the verse \u201cBaruch shem<\/i>\u2026\u201d is not written in the Torah.) According to this, if a person starts V\u2019ahavta<\/i> and realizes that he did not have kavanah<\/i> when he said \u201cBaruch shem<\/i>\u2026\u201d he is not required to repeat it. This is also written in the Aruch<\/i> HaShulchan<\/i> 61:6. However, according to the Levush<\/i> and Magen<\/i> Avraham<\/i>, one is required to go back and recite it again, and so writes Kaf<\/i> HaChaim<\/i> 61:45. Additionally, in 63:16, he writes according to the Ari<\/i> that if one goes back to repeat \u201cBaruch shem<\/i>\u2026\u201d he must start over from \u201cShema<\/i> Yisrael<\/i>.\u201d<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Immediately following the first verse, we say quietly, \u201cBaruch shem kevod malchuto l\u2019olam va\u2019ed,\u201d (\u201cBlessed is the name of His glorious kingdom for all eternity\u201d). Although this sentence does not appear with the Shema paragraph and is not a verse from the Torah, the Chachamim instituted its recital as part of Shema based on ancient […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[33],"tags":[],"class_list":["post-6251","post","type-post","status-publish","format-standard","hentry","category-15-keriat-shema"],"yoast_head":"\n07 - The Second Verse and Its Kavanah - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/02-15-07\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"07 - The Second Verse and Its Kavanah - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Immediately following the first verse, we say quietly, \u201cBaruch shem kevod malchuto l\u2019olam va\u2019ed,\u201d (\u201cBlessed is the name of His glorious kingdom for all eternity\u201d). 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